Bhakti yoga

Bhakti yoga is a spiritual path within Hinduism centered on loving devotion to a personal deity. It is also known as bhakti marga, which translates to the "path of bhakti." This practice serves as one of the three classical paths toward moksha, or spiritual liberation. The other two classical paths are jnana yoga, the path of wisdom, and karma yoga, the path of virtuous action. Through bhakti yoga, a devotee seeks to join their Atman, or true self, with the Supreme Brahman, which represents the ultimate reality.

The mechanism of bhakti yoga involves concentrating the mind, emotions, and senses on the divine. The Sanskrit word bhakti is derived from the root bhaj. This root means to divide, share, partake, or belong to. In a spiritual context, it refers to attachment, faith, or worship as a means of salvation. By focusing these internal faculties, practitioners aim for an intimate understanding of oneness. This creates a sense of harmony between the eternal individual and the universal Being. Scholars describe this as a form of divine love mysticism.

There are several distinct ways that people approach this devotion. The Bhagavad Gita recognizes four specific types of devotees. Some practitioners use bhakti to find relief from life's stresses or anxieties. Others are driven by intellectual curiosity to learn about the divine. A third group seeks rewards in this life or the afterlife. The fourth and highest group is driven by pure love. These individuals seek nothing beyond the experience of union with the divine.

Bhakti yoga has very deep historical roots in Indian tradition. It is mentioned in the ancient Shvetashvatara Upanishad. In that text, bhakti is described as participation and love for any endeavor. The Bhagavad Gita later provided a much deeper discussion of the path. A major turning point occurred around the mid-1st millennium CE. This was the start of the bhakti movement in Tamil Nadu, South India. This movement was led by the Saiva Nayanars and the Vaisnava Alvars. Their ideas inspired devotional poetry across India from the 12th to the 18th century CE.

Different traditions within Hinduism focus on different deities. In Vaishnavism, followers often devote themselves to Vishnu or his avatars, such as Krishna and Rama. The Shaiva tradition emphasizes loving devotion to the god Shiva. Shaktism involves devotion to the goddess Shakti or her various forms like Durga and Kali. Some traditions, like the Smarta tradition, practice panchayatana puja. This involves the simultaneous worship of five deities: Shiva, Vishnu, Shakti, Surya, and an Ishta Devata. These different gods are viewed as various manifestations of the same metaphysical reality called Brahman.

In the Krishna-oriented traditions of Vaishnavism, practitioners may follow nine types of bhakti sadhana. These nine principles include śravaṇa, which is listening to scriptural stories. It also includes kīrtana, or ecstatic group singing, and smaraṇa, which is remembering the divine. Other forms include pāda-sevana (service), arcana (worshiping an image), and vandana (paying homage). The list also includes dāsya (servitude), sākhya (friendship), and ātma-nivedana (complete surrender).

Within these practices, scholars like Jiva Goswami distinguish between two specific modes of devotion. The first is vaidhi bhakti, which is a regulated form of devotion. This type follows scriptural rules and traditional practices. The second is raganuga bhakti, which is considered an exceptional and higher form. This devotion emerges spontaneously from a natural, innate attraction to the divine. It does not rely on formalized rules but on pure, spontaneous love.

Bhakti yoga connects deeply to broader philosophical questions about the soul and happiness. The Bhagavata Purana uses charming tales to explain the relationship between the individual self and a personal god. Some philosophies, such as those of Jagadguru Kripalu Ji Maharaj, suggest that the soul is an eternal part of God. This view posits that the ultimate goal of every living being is to attain infinite divine bliss. According to this idea, material happiness is only temporary. True, lasting happiness is found exclusively through the connection with the divine.